an.3.40 Aṅguttara Nikāya (Numbered Discourses)

“Bhikkhus, there are these three authorities. What three? Oneself as one’s authority, the world as one’s authority, and the Dhamma as one’s authority.

(1) “And what, bhikkhus, is oneself as one’s authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘I did not go forth from the household life into homelessness for the sake of a robe, almsfood, or lodging, or for the sake of becoming this or that, but rather with the thought: “I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.” As one who has gone forth from the household life into homelessness, it would not be proper for me to seek out sensual pleasures similar to or worse than those that I have discarded.’ He then reflects thus: ‘Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.’ Having taken himself as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called oneself as one’s authority.

(2) “And what, bhikkhus, is the world as one’s authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘I did not go forth from the household life into homelessness for the sake of a robe … but rather with the thought: “I am immersed in birth, old age, and death … Perhaps an ending of this entire mass of suffering can be discerned.” As one who has gone forth from the household life into homelessness, I might think sensual thoughts, thoughts of ill will, or thoughts of harming. But the abode of the world is vast. In the vast abode of the world there are ascetics and brahmins with psychic potency and the divine eye who know the minds of others. They see things from a distance but they are not themselves seen even when they’re close; they know the minds of others with their own mind. They would know me thus: “Look at this clansman: though he has gone forth from the household life into homelessness out of faith, he is tarnished by bad unwholesome states.” There are deities, too, with psychic potency and the divine eye who know the minds of others. They see even from a distance but are not seen themselves even when close; they too know the minds of others with their own mind. They too would know me thus: “Look at this clansman: though he has gone forth from the household life into homelessness out of faith, he is tarnished by bad unwholesome states.”’ He then reflects thus: ‘Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.’ Having taken the world as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called the world as one’s authority.

(3) “And what, bhikkhus, is the Dhamma as one’s authority? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘I did not go forth from the household life into homelessness for the sake of a robe … but rather with the thought: “I am immersed in birth, old age, and death … Perhaps an ending of this entire mass of suffering can be discerned.” The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. There are fellow monks of mine who know and see. As one who has gone forth from the household life into homelessness in this well-expounded Dhamma and discipline, it would be improper for me to be lazy and heedless.’ He then reflects thus: ‘Energy will be aroused in me without slackening; mindfulness will be established without confusion; my body will be tranquil without disturbance; my mind will be concentrated and one-pointed.’ Having taken the Dhamma as his authority, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This is called the Dhamma as one’s authority.

“These, bhikkhus, are the three authorities.”

For one performing an evil deed
there is no place in the world called “hidden.”
The self within you knows, O person,
whether it is true or false.

Indeed, sir, you the witness
despise your good self;
you conceal the evil self
existing within yourself.

The devas and Tathāgatas see the fool
acting unrighteously in the world.
Therefore one should fare mindfully,
taking oneself as authority;
alert and meditative, taking the world as authority;
and fare in accordance with the Dhamma,
taking the Dhamma as authority.
Truly exerting himself, a sage does not decline.

Having vanquished Māra
and overcome the end-maker,
the striver has finished with birth.
Such a sage, wise, a world-knower,
identifies with nothing at all.

“Monks, there are three kinds of motivation. What three? Self-motivation, world-motivation, and Dhamma-motivation.

“Monks, what is self-motivation? Here, monks, a monk in a forest, or at the foot of a tree, or in an empty building, considers, ‘I did not leave lay life and become a homeless renunciate for the sake of robes, or food, or housing, or to become anything in particular. It was just because I was overcome by birth, decay, death, sorrow, grief, pain, depression, and anguish; overcome by suffering and enveloped in suffering; and I thought that perhaps a way could be found to end this mass of suffering. If I were to seek out sensual experiences similar or inferior to what I left behind when I left lay life and became a homeless renunciate, that would not be appropriate for me.’ He thinks, ‘Unrelenting energy will be initiated, unblurred mindfulness will be established, the body will be tranquil and undisturbed, the mind will be concentrated and unified!’ So, motivated by himself, he abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, and maintains his purity. Monks, this is called ‘self-motivation.’

“Monks, what is world-motivation? Here, monks, a monk in a forest, or at the foot of a tree, or in an empty building, considers, ‘I did not leave lay life and become a homeless renunciate for the sake of robes, or food, or housing, or to become anything in particular. It was just because I was overcome by birth, decay, death, sorrow, grief, pain, depression, and anguish; overcome by suffering and enveloped in suffering; and I thought that perhaps a way could be found to end this mass of suffering. Although I have become a renunciate in this way, I might think sensual thoughts, aversive thoughts, or cruel thoughts. However, there are a great number of people in this world; and among them there are contemplatives and holy people who have spiritual vision and can read minds. They see others from afar, but others cannot see them even when they are close by. They know the minds of others using their own minds. They could know me in this way: “Look, even though this gentleman faithfully left lay life and became a homeless renunciate, he lives all mixed up with evil, unwholesome thoughts.” There are also powerful angels who have spiritual vision and can read minds. They also see others from afar, but others cannot see them even when they are close by. They also know the minds of others using their own minds. They also could know me in this way: “Look, even though this gentleman faithfully left lay life and became a homeless renunciate, he lives all mixed up with evil, unwholesome thoughts.”’ He thinks, ‘Unrelenting energy will be initiated, unblurred mindfulness will be established, the body will be tranquil and undisturbed, the mind will be concentrated and unified!’ So, motivated by the world, he abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, and maintains his purity. Monks, this is called ‘world-motivation.’

“Monks, what is Dhamma-motivation? Here, monks, a monk in a forest, or at the foot of a tree, or in an empty building, considers, ‘I did not leave lay life and become a homeless renunciate for the sake of robes, or food, or housing, or to become anything in particular. It was just because I was overcome by birth, decay, death, sorrow, grief, pain, depression, and anguish; overcome by suffering and enveloped in suffering; and I thought that perhaps a way could be found to end this mass of suffering. The Dhamma is well-expounded by the Fortunate One – visible, timeless, apparent, transformative, to be personally experienced by the wise. I have co-practitioners who know and see. As a renunciate in such a well-expounded system of teachings and trainings, if I were to live lazily and negligently, that would not be appropriate for me.’ He thinks, ‘Unrelenting energy will be initiated, unblurred mindfulness will be established, the body will be tranquil and undisturbed, the mind will be concentrated and unified!’ So, motivated by the Dhamma, he abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, and maintains his purity. Monks, this is called ‘Dhamma-motivation.’

“Monks, these are the three kinds of motivation.

“There is no secrecy in the world for one who does evil things
A person knows for themselves what it true and what is false.

“The goodness within you despises what it sees of you,
And the evil within that you try to hide.

“Angels and Buddhas also see
All the fools living unpeacefully in the world.

“Therefore, motivated by oneself and by the world,
A clever person should practice meditation.

“Motivated by the Dhamma, practicing according to it,
A wise person committed to truth does not falter.

“One who subdues Māra, overpowering the Ender,
Contacts the elimination of birth through striving.

“A wise person who knows the world in this way
Is a sage who cannot be defined in terms of anything.”